6 Feb This presentation is on Theory of Sphota. Sphota theory originally found in Sanskrit language. • This term is used in Sanskrit grammar. Sreekumar M. “A comparative study of Sphota theory of language and F.D. order to discuss the sphota theory of Bhartrhari we have to make a historical. Sphota Theory of Language [Harold G. Coward] on *FREE* shipping on qualifying offers. One of the most significant attempts to understand.

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Prabhakara accepts only five pramanas. According to Bhartrhari, sphoTa [xix] is one and without sequence.

Language in India

Words are only abstracted meaning sphota theory of language languahe this sense, whereas the uttered sentence is the realization of a meaning-whole irreducible to those parts in themselves.

The mahavakyas are first perceived as mediate knowledge and only through continued adhyasa does the sentence meaning become immediate.

In this way of thinking all words are the result of convention. Sphota theory of language Grammar School is led, from such sphota theory of language, to advance the Doctrine of Sphota—the Unitary Whole Word particularly the Akhanda- Vakyarlha-Sphota —that the sentence is an indivisible unit whole.

Accordingly, ‘there are no phonemes in the dphota nor are their parts in the phonemes. Chakravarti, The Linguistic Speculations of the Hindus. As a child learning a word, or as an adult on first hearing a word, the sphota sphpta usually at first cognized erroneously.

Stobhas Mantras are the Vedic forms of Bija Mantrasand also only contain one syllable.

The first is that Sabda or the word as it exists in the consciousness of even the new-born baby has the dual aspects of the word-meaning or the expressive aspect vacaka and the word-sound or the expressed element vacya. A phoneme vowel which represents sphoTa remains the same in three modes of utterance, i.


As to how knowledge of the meaning of sphota theory of language words and sentences sphota theory of language comes about, Prabhakara maintains that people learn the meaning of words only by watching the usage and activity of older people.

But it lagnuage a unique kind of error in that it has sphota theory of language fixed sequence and form, it ultimately leads to the perception of the truth, and is thus regarded as a universal error. As the Brhadaranyaka Upanisad states: Chatterjee, The Pfyaya Theory of Knowledge, p. Our purpose here is to focus only on the Sabda pramana and briefly examine the various interpretations offered by the above schools.

Full text of “The Sphota Theory Of Language A Philosophical Analysis Harold Coward G.”

It is argued that both dhvanis and sphota exist separately even though they may not always be perceived as such. The Philosophical Analysis of Language is not just a logical exercise, to satisfy intellectual curiosity, but an earnest and sustained spiritual sphota theory of language to identify oneself with lwnguage Basic Ground of Word Phenomena, with Sabda-Brahman.

One person voices a set of words to ot, having the result that the latter person acts in a certain sphota theory of language. In a certain sense their handling of the texts was not disinterested Even to criticize its faults and limitation, to the extent of negating lahguage, we have to use language. It is an actualized replica of euphemeral sounds.

Subramania Iyer, Bhartrharipp. You are commenting using your WordPress.

Both Types of Mantras do not contain Language per-say, but are supposed sphota theory of language be a means of realizing Brahman. The Vedanta is also committed to a Two-Level Theory on the epistemic plane.

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Langhage as an object reflected in thwory may seem to have movement because of the movement of the water, similarly the word or sphota takes on the properties of uttered speech e. When we think of the great variety of accents, dialects, etc.

Bhartrihari (c. 450—510 C.E.)

At this point the question might well be raised as to how the Sphota theory of language view of the phenomenalization of the absolute compares with the Advaita Vedanta theory. As Iyer notes, the thoughts put forward by Mandana are not original but essentially a restatement of the ideas and analogies offered by Bhartrhari in his Vakyapadiya, Chapter I, with the Vrlti.

Therefore, they are said to be independently authoritative. References and Further Reading Bhartrihari. To find out more, including how to control cookies, see here: Is the Sphota manifested sphota theory of language a few letters or by all the letters taken together and in what order?

Because the whole sentence meaning is inherently present in the mind of each person, it is quite possible for the pratibha of the sphota to be grasped by sphtoa listener even before the whole sentence has been uttered.

He was not the individual composer of the hymn, but rather the seer drastr of an eternal impersonal truth.